Muslim

Hadith Commentary: Benefits and Issues: This hadith establishes that if there is a need to kill someone or to slaughter an animal, then one should adopt such a manner, style, and method by which, without any reason or necessity, the one being killed or the animal being slaughtered is not subjected to unnecessary pain. For slaughtering, the knife (shafrah) should be sharpened, and it should be used swiftly and with strength. The knife should not be sharpened in front of the animal, and the animal should be taken calmly to the place of slaughter.

Explanation:
1:
A person should be compassionate with everything. This is why Islam has taught kindness and mercy not only towards humans but also towards animals. The meaning of what the Messenger of Allah (sallallahu alayhi wa sallam) stated in this hadith is that when you kill someone as retribution (qisas), then adopt such a method of killing that is easy and causes the least amount of pain. Similarly, when you slaughter an animal, do so with kindness—that is, sharpen the knife well before slaughtering. It is better that the act of sharpening the knife is not done in front of the animal, nor should one animal be slaughtered in front of another. Likewise, its skin should be removed only after it has become cold (i.e., after the animal has completely died).

2:
In the hadith, the killing referred to is either the killing of a harmful animal, or killing a murderer as retribution (qisas), or killing the enemy on the battlefield. In all these cases, killing is permitted. However, it is not permitted to kill by inflicting pain out of enmity, as was done before Islam, when mutilation (muthla) was practiced—first cutting off the hand, then the foot, then the nose, then the ears, etc. Islam has prohibited this and has said that the head should be separated from the body with a single strike of the sword so that the pain is minimized.

Benefits and Issues:
I went with Sayyiduna Anas radi Allahu anhu to Hakam bin Ayyub, and he saw that some youths or boys had made a chicken stand and were shooting at it as a target.
So Sayyiduna Anas radi Allahu anhu said: The Messenger of Allah sallallahu alayhi wa sallam forbade that animals be tied up (and then killed).

Benefits and Issues:
(1)
Allah Ta'ala has permitted the killing of harmful animals and humans who commit certain crimes, and has allowed the consumption of the meat of some animals. There are many wisdoms in this.

(2)
Mercy can be taken into consideration in killing and slaughtering, and it should be taken into consideration.

(3)
A good way of killing is to kill with a single blow, or if it is not possible with a single blow, then to adopt such a method by which the soul departs quickly.

(4)
For one deserving of the death penalty, the best method is to kill with the sword.

(5)
When killing a harmful animal, one should avoid drowning it in water or throwing it into fire.

(6)
A good way of slaughtering (dhabh) means that the animal should not be wounded before slaughtering, nor should it be slaughtered with a blunt knife, and also, the skin should not be removed before the soul has fully departed.

(7)
Bringing comfort to the animal means causing it the least possible pain.

(8)
For the Islamic legal method of slaughtering (dhabh), see the beginning of the Book of Slaughter (Kitab al-Dhabh).

(1) The knife should be sharpened for slaughtering the animal so that the animal being slaughtered experiences less pain.

(2) Imam Nawawi rahimahullah has stated that this hadith is comprehensive of the principles of Islam. See: (Sahih Muslim bi Sharh al-Nawawi: 157/13)

(3) This blessed hadith indicates Allah Ta’ala’s immense kindness and grace towards all His creation. It is solely Allah Ta’ala’s mercy and compassion that He has made it obligatory to show excellence (ihsan) in everything, and even commanded good treatment towards animals. Similarly, this applies to slaves and criminals as well; for example, if a criminal is to be killed in retribution (qisas), he should not be killed by inflicting tortures. Furthermore, even a person sentenced to death should not be deprived of food, drink, clothing, and other lawful and appropriate enjoyments of life.

(4) Regarding the statement of the Messenger of Allah sallallahu alayhi wa sallam [إذا ذبَحتُم فأَحْسِنوا] “When you slaughter, slaughter well,” Imam Qurtubi rahimahullah says: One should treat the animal gently during slaughter. Do not throw it down harshly or mercilessly, nor drag it from one place to another. Slaughter it with a sharp knife. (Also, do not sharpen the knife in front of the animal.) While slaughtering the animal, intend to make it lawful (halal) and to seek nearness to Allah. Lay it down facing the qiblah. Mention Allah’s name and slaughter quickly. Cut the throat and the veins of the neck. Give it comfort, and (immediately after slaughtering, do not begin to skin or flay it, rather) let it cool down. (When its convulsions have ceased, then skin and flay it.) And (at the same time) be grateful to Allah Ta’ala, acknowledge and affirm His kindness and grace, and express gratitude for this great favor and bounty of Allah Ta’ala that He has subjugated this animal (which has been slaughtered) for him. If Allah had willed, (He would not have subjugated it, rather) He could have set it against us. Similarly, if He had willed, instead of making this animal lawful for us, He could have made it unlawful for us (then what could we have done?). And Rabi’ah says that excellence (ihsan) in slaughter is that it should not be slaughtered in front of another animal (so that the one watching does not feel distress). Imam Qurtubi rahimahullah further states that the statement of the Prophet sallallahu alayhi wa sallam: [إذا قتَلتُم فأَحْسِنوا القِتْلةَ] “When you kill, kill well,” will be taken in its general sense regarding everything, whether it is slaughtering an animal or killing a human being in the prescribed punishments (hudud) or retribution (qisas). (Whether it is slaughtering an animal or killing a human being in retribution,) it should be done quickly, and they should not be killed by inflicting pain and torment. See: (al-Mufhim: 240, 241/5).

(5) If a person has killed the victim in a bad manner, then he too will be killed in a bad manner, because this is what retribution (qisas) demands. This discussion has already been detailed in the section on al-muharaba.

This hadith pertains not to the current chapter but to the following chapter, and such occurrences are found in many places in Sunan an-Nasa'i.

Urdu marginal note:
“Listen to two things”—by this is meant the matters mentioned ahead, that is, to kill in a good manner and to slaughter in a good manner.

Urdu marginal note:
For detailed rulings regarding the aforementioned ahadith, please refer to the benefits and issues of Hadith: 4410.